Syadvada Manjari

Author(s): Mallishenacharya, F W Thomas
Publisher: Motilal Banarasidas

Page 72

X7. The Pirvamimārsā doctrine enjoining himsā
71 'Well, as to the prohibition of hurt by “Let him not hurt any being”, etc., (88) that is a procedure by general rule, meaning an universal ordinance (vidhi); but the killing ordained by the Veda is a case of exception (a pavāda), meaning an ordinance in a particular (case). And, since a general rule (utsarga) is vetoed by an exception, the ordinance of hurt in the Sruti is not a fault; because of the principle that "Of general rule and exception the exceptionordinance is the stronger":45). For Your Worships also do not prohibit killing unequivocally; because you allow the making use (pratisevana) of earth, etc., when such and such a cause has arisen; and because you preach the taking of Ādhā-karma ") (charitable action) for spreading a table for a sick person, etc. And the case for exception is 'hurt in sacrifice', because there is laying hands on a well-fed animal for pleasing divinities, etc., - suspecting a retort to this effect the author of the Laudation says: "and a general rule, etc.".
The middle expression 'an yārtham' (not pertinent) is to be joined with both (the preceding and the following) according to the principle of "the jewel (fastened) in a hand-drum"47). Non-pertinent general rule, statement of a general rule used for one purpose; by a statement employed for another matter, has not an exception, is not liable to exception. With reference to whatever matter a general rule is started in the Sastras, with reference to that same matter is the exception also started; because these two, as in the expressions 'low-lying and highlying', have the object (vişa ya) of establishing a single matter with mutual dependence. Just as for the Jains with a view (artha) to maintaining their self-restraints (samyama) the taking of food (89) pure in the nine points") is the general rule, while the taking, in the absence of any other possible course (gati), of things undesirable in respect of the five, etc., yalanäs (restrictions)"), on the part of someone who has fallen into difficulties in regard to such substances, places, times, conditions, is the exception. And even that is merely for the sake of maintaining his self-restraint. Nor should it be said, 'For one who has the refuge of dying the absence of any other possible course is unestablished'; because of the Scripture:
"In all cases let him guard his self-restraint; and through self-restraint guard himself. From the transgression he is released, purity comes again, there is no failure of renun
ciation"50). Similarly, in the Ayur-veda also, in the case of one disease at a certain stage some substance is unwholesome, and that very same substance is in the case of that same disease at another stage wholesome; because of the text:
“There arises with regard to place, time and disease a stage Wherein should be done a thing not usually done, and the usual operation should be
avoided"51). As for a strong, etc., person with fever running; but for one whose bodily elements are exhausted the opposite thereof. Also upon consideration of place, etc., the swallowing of curds, etc., is even for a fevered person applicable. And to this effect say the physicians: (90)
"S) A maxim going back to Patañjali's Maha-bhasya: see Col. Jacob's A third handful of popular Maxims, p. 10. M. L. states that it is given in Hemahamsa's list of Nyāyas in Hemacandra's Grammar.
") Adha-karma (Prākt āha-kamma): This involves some relaxations in regard to cooking and using food on behalf of Sadhus: see Schubring, Die Lehre der Jainas, p. 172.
7) The damaru is in the form of two saucers back to back, and the clapper can strike both membranes: see Col. Jacob's Third handful of popular Maxims, p. 50.
4) For a specification of the nine points see M. L.'s citation of Malayagiri's commentary on the Pindanir yukti, Udgama-dvāra, v. 402.
"") The yatanās (Prākt jayanā, explained in the Lexica as preservation of living creatures, praniki raksa) are restrictions upon lodging, etc.: M. L. cites Ksemakirti-sūri's commentary on Brhat-K al pasitra, Uddeśa I.
5) Source of quotation untraced. ") Source of quotation untraced.